Chapter III. The considerations adduced therein, as well as Martin's

criticisms and Hertz's admissions, preclude the necessity of examining it in further detail. Formally speaking, the theory rests upon the assumption that we have Borron's work substantially as he wrote it, an assumption which, as shown by the difference in _motif_ between the Metrical Joseph and the Didot-Perceval, is inaccurate. Again, the theory does not account for the silence of all the other versions respecting Brons and that special conception of the Grail found in Borron's poem. Nor does it offer any satisfactory explanation of the mysterious question which Birch-Hirschfeld can only conjecture to have been a meaningless invention, _eine harmlose Erfindung_, of Borron's. In fact, only such, portions of the cycle are exhaustively examined as admit of reference to the alleged originating idea, and a show of rigorous deduction is thus made, the emptiness of which becomes apparent when the entire legend, and not one portion only, is taken into account. Despite the learning and acuteness with which it is urged, Birch-Hirschfeld's theory must be rejected, if it were only because, as Martin points out, it postulates a development of the legend which is the very opposite of the normal one. We cannot admit that this vast body of romance sprang from a simple but lofty spiritual conception, the full significance of which, unperceived even by its author, was totally ignored, not only, were that possible, by Chrestien and his continuators, but by the theologising mystics who wrote the Grand St. Graal and the Queste--aye, and even by the latest and in some respects the most theologically minded of all the writers of the cycle, the author of the Prose Perceval le Gallois and Gerbert. We must say, with Otto Küpp (Zacher's Zeitschrift, XVII, 1, p. 68), "die jetzt versuchte christliche Motivierung ist ganz unglücklich geraten und kann in keiner Weise befriedigen."

The field is thus clear for an examination of the Quest with a view to determining whether the Grail really belongs to it or not. The first step is to see what relationship exists between the oldest form of the Quest and what have been called the non-Grail members of the cycle--_i.e._, the Mabinogi of Peredur ab Evrawc and the Thornton MS. Sir Perceval. As preliminary to this inquiry, an attempt must be made to determine more closely the relationship of the Didot-Perceval to the Conte du Graal--whether it be wholly derived from the latter, or whether it may have preserved through other sources traces of a different form of the story than that found in Chrestien.[69]